Revelation 11:3

11:3 And I will grant my two witnesses authority ¹  to prophesy for 1,260 days, dressed in sackcloth.

Luke 13:32

13:32 But ²  he said to them, “Go ³  and tell that fox, ⁴  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ⁵  I will complete my work. ⁶ 

John 17:4

17:4 I glorified you on earth by completing ⁷  the work you gave me to do. ⁸ 

John 19:30

19:30 When ⁹  he had received the sour wine, Jesus said, “It is completed!” ¹⁰  Then he bowed his head and gave up his spirit. ¹¹ 

Acts 20:24

20:24 But I do not consider my life ¹²  worth anything ¹³  to myself, so that ¹⁴  I may finish my task ¹⁵  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁶  of God’s grace.

Acts 20:2

20:2 After he had gone through those regions ¹⁷  and spoken many words of encouragement ¹⁸  to the believers there, ¹⁹  he came to Greece, ²⁰ 

Acts 4:7

4:7 After ²¹  making Peter and John ²²  stand in their midst, they began to inquire, “By what power or by what name ²³  did you do this?”

[11:3]  ¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[13:32]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ³ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ⁴ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ⁵ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ⁶ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[17:4]  ⁷ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  ⁸ tn Grk “the work that you gave to me so that I may do it.”

[19:30]  ⁹ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ¹⁰ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ¹¹ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[20:24]  ¹² tn Grk “soul.”

[20:24]  ¹³ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁴ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁵ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁶ tn Or “to the gospel.”

[20:2]  ¹⁷ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹⁸ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹⁹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²⁰ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[4:7]  ²¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ²² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?